Intercultural education, equity and school practice. A systematic review of research in Europe and Latin America Educación intercultural, equidad y práctica escolar. Una revisión sistemática de la investigación en Europa y América Latina

• María Matarranz

  Universidad Autónoma de Madrid (España)

  https://orcid.org/0000-0002-7587-5181
• María Teresa Aguado Odina

  Universidad Nacional de Educación a Distancia (España)

  https://orcid.org/0000-0002-8867-4450

How to cite: Matarranz, M., & Aguado Odina, M. T. . Educación intercultural, equidad y práctica escolar. Una revisión sistemática de la investigación en Europa y América Latina. Revista Fuentes, 27(2), 121-131. https://doi.org/10.12795/revistafuentes.2025.27347

Corresponding author: María Matarranz, maria.matarranz@uam.es. Received: 2024-12-18, Reviewed: 2023-02-15, Accepted: 2025-03-07, First Online: 2025-05-01, Final Publication: 2025-05-15

Abstract

This article presents a systematic review of research that assumes the intercultural approach as the paradigm that recognizes cultural diversity as normality from a commitment to equity and social justice. Specifically, the proposal is oriented towards the contribution of evidence about its application in school practice. The scope of the review has been mainly Europe and Latin America, although significant studies carried out in other continents have been included. The methodological design follows the PRISMA approach for systematic literature reviews. The results are fundamentally oriented in two directions: on the one hand, the main theoretical guidelines identified in the works on intercultural education, such as power relations between epistemologies, intercultural competence or complexity theory, and on the other hand, trends in school practices from an intercultural approach are identified, the most frequent being those linked to active methodologies in the classroom, learning communities or dialogic practices, among others. The discussion and conclusions, in the light of the results obtained, offers some reflections and proposals to continue advancing towards an intercultural approach that is more concrete in educational practice, more coherent and, therefore, has a greater impact on the educational context.

Resumen 

En este artículo se presenta la revisión sistemática de investigaciones que asumen el enfoque intercultural como el paradigma que reconoce la diversidad cultural como normalidad desde el compromiso con la equidad y la justicia social. De forma específica la propuesta se orienta hacia la aportación de evidencia acerca de la aplicación del enfoque intercultural en la práctica escolar. El ámbito de revisión ha sido fundamentalmente Europa y América Latina si bien se han recogido estudios significativos realizados en otros continentes. El diseño metodológico sigue el planteamiento de PRISMA para la realización de revisiones sistemáticas de la literatura. Los resultados se orientan fundamentalmente en dos sentidos, por un lado se han recogido los principales lineamientos teóricos identificados en los trabajos en torno a la educación intercultural como son las relaciones de poder entre epistemologías, la competencia intercultural o la teoría de la complejidad y, por otro lado, se identifican las tendencias en torno a las prácticas escolares desde un enfoque intercultural, las más frecuentes son aquellas vinculadas a las metodologías activas en el aula, las comunidades de aprendizaje o las prácticas dialógicas, entre otras. La discusión y conclusiones, a la luz de los resultados obtenidos, ofrecen algunas reflexiones y propuestas para seguir avanzando hacia un enfoque intercultural que tenga una mayor concreción en la práctica educativa, que sea más coherente y, por tanto, que tenga mayor repercusión en contextos escolares.

Keywords / Palabras clave

Intercultural education, education system, school, compulsory education.

Educación intercultural, sistema educativo, escuela, escolaridad obligatoria.

1. Introduction

In recent times, intercultural education has been an important topic in educational research both internationally and in Spain, although in many cases it has been presented more as a rhetorical discourse with no implications for educational practice. The conceptual approach based on which intercultural education has been defined is varied and has not always been linked to the promotion of equity and social justice. In our case, the commitment to equity is essential in compulsory education and the intercultural approach represents a view of diversity that allows us to respond in a coherent fashion to this commitment. 

Intercultural education has provided a significant response to the most serious issues we humans face: inequality and exclusion (Boaventura Santos, 2007 in Aguado-Odina et al., 2017). These issues, far from diminishing, have intensified under circumstances such as the environmental crisis and the loss of control over basic aspects of life. One of the most alarming symptoms of this global crisis is precisely the increase in inequality between those who are «labelled» on the basis of ethnicity or cultural differences (Burgos Ayala & Rodriguez Buitrago, 2021; Trucco, 2014). Very often in education systems and in general public opinion, cultural has been associated with differences derived from belonging to certain ethnic groups, nationalities, ages, religions, languages, genders, etc., and people have been defined in terms of deficits or in terms of their conformity to a particular idealised model of a person, student, teacher, mother or father. This way of understanding cultural differences is in the interests of the dominant system (Walsh, C., 2010).

The intercultural approach in education involves placing the focus of pedagogical reflection on the cultural, recognising that education is always a cultural construct; the cultural should not be confused with labels or social categories such as nationality, language, age, ethnicity, gender, religion, etc. (Aguado-Odina et al., 2023). We understand cultural as the complex web of meanings, norms and conventions in which we live; and cultural diversity as a quality of specific environments of activity that emerges through comparison and consists of the different ways in which relatively shared practical conventions generated by learning are constructed (Díaz de Rada, 2023).

Practices generated in school environments are mainly formulated on the basis of normalising approaches that seek to facilitate the bureaucratic management of schools, which partly explains the success of visions of culture understood in terms of profiles, groups and labels that allow for classification and standardisation. However, there are exceptions and schools are accepting the challenge of committing to equity, recognising the complexity of the cultural and generating practices that make diversity more flexible and normal. This is an essential objective in democratic societies since, according to Aguado-Odina (2010):

• Formal education is the main route to achieving a dignified life, and there is no other way; the culture transmitted by the school is elaborated from a certain socio-cultural reference point. The students who share it «have an advantage» because they understand and try to adapt to this cultural environment that they recognise as their own. 
• Certain views of cultural diversity held by teachers maintain, accentuate and legitimise social inequalities. For example, when decisions are made based on clinical diagnoses that predict and classify, limiting the diverse ways in which learning takes place, labelling students or justifying inequality or discrimination. 
• The achievements and experiences that are considered valuable in compulsory education should be designed for all and not only for certain types of learners. 
• Teachers’ actions can make the implementation of an intercultural approach in school a reality. It is necessary to review research that provides us with strategies for analysis and examples of practices developed in different school situations.

Schools need to adopt measures that favour equality of educational opportunities, which means providing the necessary resources to guarantee valuable educational experiences and academic achievements for all students and not just for some. To begin this journey, the appreciation of diversity must be seen a valuable strength (Aguado-Odina, 2003) and not as an obstacle to be overcome. Some recent research on this subject confirms the importance of facilitating good practices based on an intercultural approach in school contexts. Ballesteros and Jaúrega (2012) point out that this is the only way to achieve the objectives of intercultural education, such as increasing educational equity, overcoming racism/discrimination/exclusion, fostering intercultural communication and competence, supporting change according to principles of social justice and reforming schools. Torrelles Montanuy et al. (2022) state that identifying and publicising intercultural educational practices can contribute greatly to real socio-educational transformation in schools. Orteso Iniesta and Caballero García (2017) argue that these practices are necessary if we want to move towards the social inclusion of all people.

This study has been approached on the basis of these premises. The methodology used and the results obtained are set out below. 

2. Methodology

This paper aims to provide a summary of intercultural education practices in school settings based on a systematic review following the PRISMA 2020 method (Page et al., 2021 a; 2021b; 2021c) and the example of previous work in this field of study (García-Ruiz et al., 2023; Izquierdo-Montero et al., 2022; Jiménez-Morales & Abril-Hervás, 2023). The objectives set for our study were to identify which educational practices are carried out in school environments using an intercultural approach committed to equity and, once these practices have been identified, to make proposals that allow them to be generalised at the compulsory schooling stage.

For the implementation of the systematic review, three fundamental search criteria were established: (1) timeframe, (2) academic database and (3) keywords, as shown in Table 1.

Table 1

Sources of information and eligibility criteria

Timeframe	Database	Keyword 1	Keyword 2	No. of results
2014-2024	REDINET	Educación intercultural	Práctica escolar	0
		Educación intercultural	Práctica educativa	0
		Intercultural education	Practices	2
		Éducation interculturelle	Pratique	7
	WoS	Educación intercultural	Práctica escolar	0
		Educación intercultural	Práctica educativa	0
		Intercultural education	Practices	591
		Éducation interculturelle	Pratique
	SCOPUS	Educación intercultural	Práctica escolar	0
		Educación intercultural	Práctica educativa	0
		Intercultural education	Practices	324
		Éducation interculturelle	Pratique	1
	ERIC	Educación intercultural	Práctica escolar	0
		Educación intercultural	Práctica educativa	0
		Intercultural education	Practices	556
		Éducation interculturelle	Pratique	0

The search using the established parameters returned a total of 1481 academic articles. After eliminating repeated articles that appeared simultaneously in more than one of the databases, 1277 papers remained. A first screening based on title, abstract and keywords resulted in an initial selection with inclusion and exclusion criteria (see Figure 1) which yielded 112 papers. After a second filtering process which consisted of a complete reading of the papers, 29 were finally selected for the systematic review. 

Figure 1. Flowchart of the document selection process

3. Resultados

The analysis based on the twenty-nine articles finally selected is presented below. To do this we will address the initial aspects of the analysis in turn, which are: a) intercultural concept/approach and b) intercultural educational practices.

3.1. Intercultural concept/approach

In accordance with the intercultural approach to research questions, the focus is on four priority proposals: 

(i) Firstly, one of the ideas is that the intercultural perspective must involve a real dialogue between the cultural hegemony and the different cultural communities. Lalueza et al. (2019) assert that two phenomena need to take place: on the one hand, the legitimisation of different people as valid interlocutors of different cultures and, on the other hand, the legitimisation of different epistemologies with their different forms of expression; the power relations between epistemologies, i.e., the analysis of epistemology as a cultural construction oriented towards understanding and acting in reality. Regarding these power relations between epistemologies, they argue that, historically, there has been stigmatisation and segregation of cultural groups and that, in response to this, an intercultural approach is constructed by legitimising the voices and practices of minority groups. From this perspective, the dialogue of knowledge is proposed as a way to decolonise knowledge in education (Sandoval & Mendoza-Zuany, 2017). García Torres (2023) points out that we should «foster new forms of relationships between people with different characteristics, interests and needs, making the intercultural not only a mediator in the relationship process, but also taking up the epistemological dimension of the participants» (p. 6). Beltran-Veliz et al. (2022) focus on the gap between curricular content and the realities of indigenous communities: «historically, the schooling of Mapuche children has been based on the educational content and goals set out in the national curriculum, which is organised into categories of Western monocultural content» (p. 13), leading to an unbridgeable gap between Mapuche education and the school system. Tovar-Gálvez (2021) emphasises the importance of building bridges and crossing epistemological boundaries by establishing dialogues, recognising and valuing diverse epistemologies in an equitable manner so that they can be considered as content to be taught. 

(ii) Secondly, we find papers whose focus on intercultural education is aimed at contributing to a more egalitarian society in which inequality and racism are confronted through education. Mujamavarilla et al. (2014) are especially significant when they refer to Critical Race Theory as a perspective that explains racism in terms of the mechanisms that ensure privileges for some based on discrimination against others. These papers propose practices in which teachers use ethnographic tools to understand the life and school situations of students in specific contexts.

(iii) Thirdly, some studies focus on specific areas of teaching, such as those addressing linguistic diversity in the classroom and the sense of self-efficacy linked to the cultural context in which the language is learned. In recent years, there have been numerous such studies focusing on language learning at school; however, they are predominantly associated with language acquisition as an instrument of assimilation rather than as a means of intercultural communication. Likewise, the intercultural approach has been identified in research oriented towards art-based teaching processes in which hybridity is a necessary category. These papers are linked to complexity theory (Mason, 2008), which recognises cultural diversity is recognised as a whole made up of related parts and in which the whole is more than the sum of its parts. The creativity associated with art enables forms of communication in which cultural stereotypes are questioned and allow for unconventional views of reality. 

(iv) Finally, it is worth noting the practices in which intercultural competence is understood as the ability to improve human interactions through the recognition of cultural diversity and the challenges it poses (Ellis-Robinson & Wayde-Coles, 2021; Tú Anh Hà, 2022), as well as the key to integration, coexistence and social cohesion (Garreta-Bochaca et al., 2020). In the same vein,Beltran-Véliz et al. (2022) propose intercultural dialogue as a key aspect for understanding and the possibility of generating symmetrical relations between different people from different cultures. Going a step further, Fernández Nistal et al. (2016) argue that, in itself, the term intercultural should be understood as a process of interaction and dialogue between groups and people from different cultures from a position of equality and recognition of differences. Molina et al. (2018) point out that there can be no intercultural approach without dialogue. Along the same lines, intercultural communication is a construct analysed in research involving refugees and non-refugees. Thus, the fight against racism and stereotypes is addressed by creating meaningful communicative opportunities and spaces for participants (Landler-Pardo et al., 2022). Arneback and Jämte (2021) also approach the question of racism as an exclusionary and discriminatory practice based on a variable of changing assumptions, logics and ideological constructs that manifest themselves at the individual, social and structural levels and, taking a pragmatic approach, investigate anti-racist actions in school settings.  

3.2. Intercultural educational practices

The studies reviewed propose intercultural education practices along several lines:

(i) Work in which the intercultural approach is manifested through specific methodologies, as not just any methodology or teaching style is consistent with intercultural education. Firstly, the intercultural approach, following Molina et al. (2018), should include effective learning practices for all students. Going a step further, Bernabé Villodre (2019) argues that methodologies with an intercultural perspective should emphasise practices that raise awareness of the equality of cultures. To this end, active methodologies are proposed in which students are placed at the centre of the design of educational practices (Lalueza et al., 2019), collaborative learning is encouraged (Hajisoteriou & Angelides, 2015), interaction activities between students and other methodologies that favour inquiry-based teaching (Chu et al., 2018). Thus, in order to achieve educational practices aligned with intercultural education, the foundations must be in the constructivist perspectives of teaching and learning and the socio-affective approach (Fernández Nistal et al., 2016). This pedagogical approach, according to Lalueza et al. (2019), is ideal for students to generate meaningful learning, to give legitimacy to different voices, and to recognise all the different cultural references that are part of the classroom. Some specific educational practices are presented in studies carried out in the European context. For example, practices that are specifically addressed in the teaching of science, but also in the teaching of social events and, in any case, involve students in the learning processes, so that they are invited to reflect, debate, dialogue and construct knowledge actively and in interaction (Tovar-Gálvez, 2021; 2023). Thus, some studies agree on the importance of active methodologies in the classroom. Chu et al. (2018), for example, propose a collaborative learning model that, according to them, allows students from different cultures to co-construct learning together, articulate the understanding of science in a meaningful way, use information and communication technologies by interacting and exchanging learning. As far as education through art is concerned, the studies reviewed highlight the need to promote practices that intentionally hybridise. They warn against a misconception that is false, though widespread: art is hybrid per se in this global world. It is not; it is mediated by the market, by trends, by the way it is promoted and taught (Hoekstra & Groenendijk, 2015). Bernabé Villodre (2019), meanwhile, argues that music classes for primary school students can be an optimal space for working on interculturality insofar as she considers that musical composition can be a tool that allows students to express and share their inner world; music, the author points out, is a shared experience in the classroom that offers knowledge of the cultural characteristics that underpin it.

(ii) Studies whose priority is to design and apply educational practices that facilitate the recognition of people with diverse cultural references, offer some basic proposals such as: involving families in the life of the school and in student learning; promoting dialogue and interaction between families and teachers (Beltran-Véliz et al., 2022); carrying out activities that incorporate different cultural elements in the classroom, for example, as proposed by García Torres (2023), by reading poems in the classroom in different languages and reflecting on them together. We also came across papers that prioritise the design and implementation of a culturally sensitive curriculum in combination with anti-racism (Arneback & Jämte, 2021), for which some basic measures are individual support and facilitating communication between teachers and families. Other authors (Lalueza et al., 2019; Tualaulelei, 2020)propose the creation of spaces in classrooms where dialogue can take place and where students can talk about what their identity references are, reflect on them and share them, so that each student can feel recognised and legitimised. They point out that the lack of interest in students’ personal lives, experiences and concerns in the daily life of the school makes it necessary to create this «third space» in which students feel that they are in a climate of trust, which is essential for entering into an authentic dialogue. This is the approach of learning communities, which is transversal to the work that proposes educational practices that involve families, teachers, students and other agents involved in school life, given that the meaning of these is precisely the exchange of knowledge and different experiences (Elboj Saso & Oliver Pérez, 2003).

(iii) Other practices are aligned towards an intercultural approach based on strategies of mutual help among students to promote learning processes: No-Gutiérrez et al. (2020) propose two projects based on peer tutoring to improve the performance of migrant students, facilitate their integration into the host society and reduce early school dropout among students with a migrant background. Along the same lines, and in relation to refugee education, peer participation (refugee and non-refugee students) in social and learning activities that foster communication and collaboration is proposed (Magos, 2023). While these studies focus on migrant or refugee groups, they emphasise the idea that these are good practices for all students, whoever the participants may be. Education needs to be intensified whatever the profile, origin or cultural background of the learners. In this respect, practices related to language immersion for migrant students are worth noting. Research by Díez Gutiérrez (2014) mentions a programme that groups students together for a few hours a day in a classroom in order to provoke accelerated language immersion in the working language of the host school.  

4. Discussion

Based on the systematic review carried out, some aspects have been identified on which it would be necessary to reflect more thoroughly in order to make further progress in the creation of a solid theoretical corpus of the intercultural approach in education and to promote good practices that genuinely have as a principle of action the premises of this theoretical perspective. Our aim was both to compile these practices in order to disseminate them and to identify gaps in the research needed to enable the practical application of intercultural education on the basis of scientific evidence.

We will begin by underlining, in the light of the articles studied, the urgency of incorporating epistemological diversity in teaching for the achievement of a genuine intercultural curriculum which, at present, remains a challenge and something to be achieved in many societies (Sadlier, 2018). One example is the study carried out in the Cypriot education system which highlights the absence of reflection on the culture transmitted in the school curriculum (Hajisoteriou & Angelides, 2020). At present, both researchers and teaching staff are still failing to recognise the barriers that students face in terms of their cultural references and their position in the world. We should propose studies which focus on how scientific ideas are constructed and how knowledge is authenticated. The goal should be to link the two on the basis of epistemological independence and similarity.

The involvement of families into the school so that they can participate and transmit the knowledge and wisdom of their own culture would represent an excellent starting point towards epistemological diversity, since, as the studies analysed have pointed out, the creation of learning communities would facilitate the construction of an intercultural curriculum.

In this regard, teachers play a fundamental role, which is why it would be necessary to open a space for debate and dialogue where they can be asked particular questions: what do teachers have to say about teaching? What practices and strategies do they use in the classroom? What would be the most appropriate ways to promote meaningful learning with an intercultural approach? Given this need for reflection, we also recognise the need for more teacher training, which requires promoting an intercultural approach from the beginning of initial teacher training. One line of work that could help enormously in this regard would involve discerning the connection between teaching practices and beliefs among teachers.

Although our interest has been in identifying practices derived from research aimed at all students, the review has allowed us to confirm that the educational practices of the studies analysed are largely aligned with specific educational actions for culturally diverse groups, aimed at helping students adapt to the host classroom. Accordingly, the vast majority of schools and the educational agents that form part of them still believe that the need for an intercultural approach depends on the presence of foreign students. Thus, schools that do not have migrant students (or not in significant numbers) do not feel that the school has to incorporate this approach. This shows us that, basically, intercultural education is still understood as an approach oriented towards minorities. Given these practices, it is worth remembering that «intercultural education must be implemented through general actions that are not designed exclusively for those who are different» (Torrelles et al., 2022, p. 370). Thus, school practices that focus on helping migrant students move away from the perspective of intercultural education and are closer to essentialist and assimilationist approaches to cultural diversity or even to approaches of solidarity towards migrant students. In response to this misunderstanding of the intercultural approach, we need to try to involve students in their learning process, in its outcomes and in the cultural experiences of their peers. We need to move away from a compensatory education model towards an educational approach which is genuinely intercultural. The challenge is to understand that interculturalism does not necessarily mean seeking out students from other countries in order to establish dialogues. Rather, we need to broaden the view of the construct of intercultural education associated exclusively with indigenous bilingual education. 

Finally, although school practices tend not to involve the intercultural education approach, there is always room to enhance and extend classroom activities to integrate a positive value system for change, innovation and peaceful communities. All subject areas can be expanded to incorporate interventions that foster the recognition of diversity and the value of interculturality. One of the key challenges has to do with the fact that learning and teaching strategies must be consistent with the intercultural approach, which requires active teaching practices. In most cases there is a mismatch between the conceptualisation and the incorporation of the approach into classroom practice.

As mentioned above, cultural diversity is difficult to reconcile with the bureaucratic demands of school institutions. The school as an institution and its organisational machinery do not make it possible to recognise diversity and complexity it contains. Educational management accepts the groups established a priori according to social labels (age, nationality, gender, language, etc.) as a way of standardising and organising in a way that is understood to be efficient. However, this homogenisation clearly threatens the democratic ideals of equity and social justice that are essential to democratic schools. Torrelles (2022) points to a predisposition on the part of international organisations (UNESCO, 2006; 20013; COE, 2006; 2016) towards educational systems that integrate the intercultural approach into their practice, as shown by the different working documents that, to a greater or lesser extent, have been guiding national educational policies in recent times.  

5. Conclusions

At the beginning of this paper, we mentioned how important it is that the intercultural approach becomes more than just a rhetorical discourse and becoming a way of thinking and acting in school contexts. Over the course of our research, on some occasions we have found that the discourse around the intercultural approach has amounted to little more than a declaration of intent or that it has even been misleadingly referred to as such, as the approaches have either not been translated into educational practice or continue to perpetuate forms of segregation to a greater or lesser extent. Thus, by way of conclusion and in accordance with the objectives set for this study, some key ideas are highlighted.

The scarcity of good practices involving the intercultural approach in school contexts is one of the most striking findings of this systematic review. Nonetheless, certain proposals have been identified which, although they are considered good educational practices, do not reflect an intercultural perspective because they are only applied to certain groups of students, as in the case of the proposals relating to multilingualism. This highlights the need to activate mechanisms which enable an intercultural approach in schools and that it is necessary to identify, share and talk about educational practices which are informed by the intercultural approach. Moving from inaction to action and, when we do so, telling each other how it went and what worked, would be two highly desirable steps that would promote good intercultural educational practices in school contexts. 

It should be borne in mind that some practices developed in school contexts that are consistent with the intercultural approach formulated here are revealed by a systematic review such as the one presented here. Some of them are outlined in professional journals and/or are presented as practices linked to equal opportunities and cultural recognition without explicit reference to interculturality. For this reason, we intend to supplement these results with a review that includes new descriptors and documentary sources beyond scientific journals.

Another of the conclusions of the research is that the methodologies of the papers studied have little to do with the intersubjective. Although analysis of methodological designs has not been the object of our study, it has been identified that the trend in terms of methodologies, although mostly qualitative in nature, has not considered all the voices that form part of the educational network. Where appropriate, interviews and insights have been collected from teachers in specific cases, but not from the rest of the educational community. A clear trend towards educational practices centred on micro teaching-learning processes, i.e., at classroom level, has also been identified. However, we found few studies that focus on the school as a unit of analysis. There is, therefore, a clear lack of research that analyses the school as a global and complex space. Most of the studies focus on teaching-learning processes developed by teachers with their group of students and, therefore, the perspective they reflect is centred on the classroom.

By systematically reviewing the research on intercultural education in school practice, the aim is to contribute to providing evidence of significant gaps and concrete examples that will help us to make more examples possible. Thus, we suggest continuing to make progress regarding intercultural educational practices that are coherent in their approach, their application and their scope.

Acknowledgements

This study was carried out within the framework of the Aid Programme for the Retraining of the Spanish University System 2021-2023, in the category of Retraining of University Teaching Staff. Grant code: CA5/RSUE/2022-00213. It was funded by the [Spanish] Ministry of Universities; the Recovery, Transformation and Resilience Plan, and the Universidad Autónoma de Madrid. It was conducted within the framework of the research project entitled Transformar la escuela para la equidad y frente a la segregación. Un modelo colaborativo intercultural con profesorado, estudiantado y familias en educación obligatoria. TRANSFORMA (Transforming the school for equity and against segregation. An intercultural collaborative model with teachers, students and families in compulsory education. TRANSFORMA) (Ref. PID2023-151286OB-I00) funded by the Ministry of Science, Innovation and Universities as part of the 2023 call for Knowledge Generation Projects.

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